The "nodding negro" of Rottenburg unleashes a German discussion...
There has been some local excitement in the press (several articles, some letters to the editor) about the Nicknegerle or "little nodding negro" which is part of the Christmas display at the church of the Weggental convent in Rottenburg, Germany. The local paper asks: "Is he a relic of colonialism or an immigrant with a permit?".
The word "Negro" has similar connotations to the German word "Neger" which is here used in the diminuative, "Negerle". It connotes a bygone era when the word was "normal" (unlike the _other_ N-word), but carried with it certain connotations no longer considered appropriate. It is a small, wooden figure with African characteristics holding a hat with a coin slit and the word "Bitte" ("please" or "asking" or "request"). It is used to collect donations. When money is put in the slot, the figure's head nods up and down "in thanks." Traditionally, when the figure was first put up decades ago, the donations were used for missionary work in Africa. Now the money (about 1000 Euros per year) is used for several projects involving Palestinian children or a hospital in Bethlehem.
You can see a picture of the figure at
http://www.kloster-weggental.de/bilder/displayimage.php?album=6&pos=10.
The criticism is predictable: It is condescending to Africans who are portrayed as beggers, dependents, receivers of alms, who nod respectfully in gratitude to their white masters and benefactors. It harkens back to colonial days when Europe was imposing its power on Africa and, at home, it confirms the colonial stereotypes for passers by: a cute, dumb, little African with stereotypical attributes. There have been repeated requests to remove the "nodding negro" from the display and it was in fact taken out of the display for several years before returning in 2005.
Defenders of the "nodding negro" argue that it has become a traditional part of Christmas at the church and shouldn't be removed. Nobody is inflicting colonial humiliation on Africans any more and this is no longer a symbol of cultural hegemony. And, some add, the term "Neger" is not pejorative any longer (much as if the term "negro" had not died out in the 1970s in the United States, I imagine). Two articles have noted the presence of local black African Catholic clergy who do not object to the figurines. The Tübinger Wochenblatt (17 January, 2008, page 1) argued the case - and here is the memory issue - that the figurine is history than cannot be swept under the carpet:
The issue is similar to the Judensau ("Jewish swine") issue that has flared up a few times over the years. There are German churches with centuries-old, horrific relief or sculpture depictions of Jews as pigs. These medieval and early-modern depictions are not unlike the worst of Nazi-era propaganda. Some people think that they should be removed. Others argue that they are an historic part of the architecture or that they are reminders of the deep roots of anti-semitism. Still others draw attention to them as evidence of the role of the church in Christian Europe's sordid relations with the Jews. Some want the Judensau to stay, but to be marked with commentary to draw the attention of passers-by to the history to which they attest.
Swastikas have been banned from public display in Germany except in contexts when it is part of an historical lesson. So they can be shown in movies about the Third Reich or in history books, but they cannot be stickers on plastic models (thus models of the Hindenburg do not display them, even though the real airship did), on t-shirts, pins, etc. Might that model - repressive by American standards of "freedom of speech" - be a useful guideline here? Is the "nodding negro" on display as an historical lesson or is the church exploiting subliminal racism, hidden under the veil of cuteness, for money? Can he remain in the Christmas display as long as he has a little sign next to him explaining to churchgoers that he is a relic of colonialism and racism? Would people be less likely to donate?
The word "Negro" has similar connotations to the German word "Neger" which is here used in the diminuative, "Negerle". It connotes a bygone era when the word was "normal" (unlike the _other_ N-word), but carried with it certain connotations no longer considered appropriate. It is a small, wooden figure with African characteristics holding a hat with a coin slit and the word "Bitte" ("please" or "asking" or "request"). It is used to collect donations. When money is put in the slot, the figure's head nods up and down "in thanks." Traditionally, when the figure was first put up decades ago, the donations were used for missionary work in Africa. Now the money (about 1000 Euros per year) is used for several projects involving Palestinian children or a hospital in Bethlehem.
You can see a picture of the figure at
http://www.kloster-weggental.de/bilder/displayimage.php?album=6&pos=10.
The criticism is predictable: It is condescending to Africans who are portrayed as beggers, dependents, receivers of alms, who nod respectfully in gratitude to their white masters and benefactors. It harkens back to colonial days when Europe was imposing its power on Africa and, at home, it confirms the colonial stereotypes for passers by: a cute, dumb, little African with stereotypical attributes. There have been repeated requests to remove the "nodding negro" from the display and it was in fact taken out of the display for several years before returning in 2005.
Defenders of the "nodding negro" argue that it has become a traditional part of Christmas at the church and shouldn't be removed. Nobody is inflicting colonial humiliation on Africans any more and this is no longer a symbol of cultural hegemony. And, some add, the term "Neger" is not pejorative any longer (much as if the term "negro" had not died out in the 1970s in the United States, I imagine). Two articles have noted the presence of local black African Catholic clergy who do not object to the figurines. The Tübinger Wochenblatt (17 January, 2008, page 1) argued the case - and here is the memory issue - that the figurine is history than cannot be swept under the carpet:
Today these "nodding negros" are only an expression of our own history and we should take them out of storage and and display them. Nobody would seriously conclude that the church or any secular institution today can be accused of being racist because of that. At least nobody with any sense. On the contrary: These historical figurines remind us of the failings in our own history. Whoever believes that they have improved the world by hiding figurines or words is committing a grevious error.The same story named several other churches (in Aachen, Hedingen and Alttötting) which also display the figure.
The issue is similar to the Judensau ("Jewish swine") issue that has flared up a few times over the years. There are German churches with centuries-old, horrific relief or sculpture depictions of Jews as pigs. These medieval and early-modern depictions are not unlike the worst of Nazi-era propaganda. Some people think that they should be removed. Others argue that they are an historic part of the architecture or that they are reminders of the deep roots of anti-semitism. Still others draw attention to them as evidence of the role of the church in Christian Europe's sordid relations with the Jews. Some want the Judensau to stay, but to be marked with commentary to draw the attention of passers-by to the history to which they attest.
Swastikas have been banned from public display in Germany except in contexts when it is part of an historical lesson. So they can be shown in movies about the Third Reich or in history books, but they cannot be stickers on plastic models (thus models of the Hindenburg do not display them, even though the real airship did), on t-shirts, pins, etc. Might that model - repressive by American standards of "freedom of speech" - be a useful guideline here? Is the "nodding negro" on display as an historical lesson or is the church exploiting subliminal racism, hidden under the veil of cuteness, for money? Can he remain in the Christmas display as long as he has a little sign next to him explaining to churchgoers that he is a relic of colonialism and racism? Would people be less likely to donate?
mhatlie - Fri Jan 25, 21:50 Topic: Tübingen events
changing attitudes
As recently as just ten years ago, blacks in Germany were still a comparative rarity -- especially black women This has changed considerably since and it seems likely that the increase in black population has led to some of the changes in public reception of images like the "nodding negro." Obviously, Germany is going through a genesis not unlike the one through which Americans have been undergoing and it would be interesting to what degree the "political correctness" debate in the US during the 1990s has played a role in this process of reevaluation.